Royal Words. Long Live our Master Teacher & Rebbe King Moshiach Forever & Ever! Bo, Lubavitcher Rebbe King Moshiach Shlita.

Transcription

1 Long Live our Master Teacher & Rebbe King Moshiach Forever & Ever! Royal Words of the Lubavitcher Rebbe King Moshiach Shlita Rabbi Menachem Mendel Shlita Schneerson A Free Translation of the Addresses of Bo, 5752 B"H. Long Live Moshiach our Master is a Soul Teacher in a Body & Forever Rebbe King

2 Moshiach Forever & Ever! Translators' Preface As per the instructions of the Rebbe King Moshiach Shlita, long may he live; we hereby present a free translation of the 'Royal Words of Bo We have put great effort that this translation of the original Yiddish edition of this address (which was edited the following week by the Rebbe King Moshiach Shlita), be as accurate as possible. However, it is obvious that nothing can replace the original version. All the footnotes appear in the original edited version, and were authored by The Rebbe King Moshiach Shlita. Any additional explanations in the address or in the footnotes, which the translator added, were placed in brackets (brackets which appear in the original text, were made bold). Additional explanatory notes were added by the translator and were placed in brackets and italicized. Immediately G-d Al-mighty shall open our eyes so we may see the Rebbe King Moshiach Shlita! E. Y. & I. M. Benyaminson 2

3 From the Talks [Spoken] on the 4 th Day [of the Week] of the Torah Portion Bo, the 3 rd of Shevat and on Shabbos, the Torah Portion of Bo, the 6 th of Shevat, 5752 Translated from Yiddish 1. The command of G-d to Moshe Come to Pharaoh is the beginning and the name 1 of the Parshah (Torah Portion) which speaks about the actual redemption of the Jewish people at the exodus from Egypt, 2 and it was on this very day all the hosts of Hashem (G-d) left the land of Egypt Hashem took out the Jewish people from the land of Egypt with their myriads. 3 Since the entire Parshah regarding the exodus from Egypt is called by the name Come to Pharaoh (and as known 4 that the name of a Parshah expresses the content of the whole Parshah), it is understood, that come to Pharaoh is connected and is pertinent to the concept of the exodus from Egypt (in the continuation of the Parshah). Meaning: in addition to the fact that all the details of Moshe s mission to Pharaoh were a preparation for the exodus from Egypt, this is especially so regarding Come to Pharaoh, being [that it is] the beginning and the name of the Parshah of the Redemption, and in addition a beginning which is said (not as an introduction to a different matter, rather) as an exclusive command from Hashem to Moshe ([as the verse says] And Hashem said to Moshe, Come to Pharaoh, and nothing more 5 [i.e. the verse does not say that Hashem told Moshe to speak to Pharaoh etc.]) [this 1 So is it called ( Come to Pharaoh ) in Rambam, Seder Tefilos Kol Hashanah (at the end of the Book Ahavah ), and in Abudarham, in Seder Haparshiyos V hahaftoros. 2 Whereas [the two preceding Parshas, namely,] Parshas Shemos and Parshas Va eira speak about the reassurance [that they will be redeemed] and the preparation for the Exodus from Egypt. 3 Our Parshah 12, See Likkutei Sichos vol. 5, pg. 57 ff. e.p. 5 See Likkutei Sichos vol. 6, pg. 57 ff. ref. a.l. 3

4 emphasizes] that Come to Pharaoh is the introduction and actual beginning of the redemption itself. 6 Furthermore: according to what is known 7 that the exodus from Egypt is the beginning and opening of (all redemptions, including) the Future Redemption (about which it says 8 just as in the days you left the land of Egypt, I shall show them wonders ), we may say, that Come to Pharaoh (the beginning of the redemption from Egypt) is also an introduction to the Future Redemption. Now, we must understand the relation of Come to Pharaoh to the Redemption for seemingly its content is the opposite [of Redemption]: Come to Pharaoh shows that Pharaoh is in power, and Moshe needs to come to him ( Come ) and requires [Pharaoh s] assistance (to the extent that Pharaoh told him later on in the Parshah 9 leave my presence, guard yourself, don t see me anymore, for the day you will see my face you shall die ), the opposite of the redemption from Egypt which constitutes nullifying the strength of Pharaoh and being victorious over him, and through this being redeemed, [namely,] going out and departing from (Pharaoh the king of) Egypt?! 2. We will understand this by way of preface, a general question regarding the concept of Come to Pharaoh : Every aspect of the Torah is eternal 10 and (therefore) an eternal lesson for all generations. And based on this [the question arises] what is the eternal lesson from Come to Pharaoh, after the nullification and victory over Pharaoh (the king of Egypt) at the redemption from Egypt, and most certainly after the true and complete Redemption, when [there will be the fulfillment of the promise,] and I shall remove the spirit of impurity from the earth, 11 and there will be no remnant of Pharaoh left, and a foretaste of this [now] at the end of the time of exile, when all the 6 See at length the address of Shabbos Parshas Bo [See also infra in the address, beg. of Chapter 8 and note 67.] 7 S.v. Kimei Tzeischa 5708, Chapter 12 (pg. 164). 8 Michah 7, , See Tanya beg. Chapter 17. e.p. 11 Zecharyah 13, 2. 4

5 refinements [transformation into good etc.] of Kelipas Pharaoh (the Evil Entity of Pharaoh) and the like, have already been completed (as spoken many times). And we say the explanation of this in accordance with what is known that every entity in the world, even things that are the opposite of good and holiness, have a source Above in holiness. And this (the source in holiness) is the true identity of the entity, 12 only that after it goes through numerous gradational descents, with many curtains [ filters ] and concealments etc. [hiding its true identity ], it gradationally descends below into an opposite entity. 13 Similarly is also regarding Pharaoh: it says in the Zohar 14 (on the verse 15 and the voice והקל] (V hakol)] was heard [in] the house of pharaoh ) The house of Pharaoh this is what you represent Above, the house from which is revealed and Ispariu (burst forth [an idiom of Pharaoh]) all Lights and all Lamps, all that is concealed is revealed from there, and for this reason Hashem revealed all the Lights and all the Lamps in order to [15] illuminate that voice which is called Kol [spelled] without a Vav. And from Pharaoh in his source in holiness (the concept of revelation and bursting forth of G-dlines, Blessed Be He 16 ), gradationally descended into pharaoh below, 17 with his full intensity in the opposite side [of holiness]. 3. In accordance with this, we will understand the concept of Come to Pharaoh in its holy source: 12 And in Torah things are spoken about from their true perspective in their source in Holiness, as explained elsewhere (see Likkutei Sichos vol. 20 pg. 341 ff. Sefer Hasichos 5748 vol. 1, end pg. 36 ff. And more) regarding Ya akov and Esav mentioned [spoken about] in the Parshah (wording of Rashi beg. of Parshas Toldos). 13 See at length Sefer Hasichos 5748 ibid. ref. a.l. 14 Vol. I, 210a. [15] [For the explanation of this, see note 59.] 15 Vayigash 45, See Torah Ohr s.v. Vayehi Mikeitz (31a). Toras Chaim ibid beg. Chapter 1 (74a). Chapter 6 (end 77d ff.). 17 Torah Ohr ibid 31, 3. 5

6 In the Zohar on our Parshah 18 he explains the concept of Come to Pharaoh as it is [from the perspective of] pharaoh below: What is [the reason behind] the verse saying Come to Pharaoh, it should have said go to Pharaoh, what is [the meaning of] come? The answer is that Hashem brought him into room within rooms [the innermost chamber] to approach one fierce supernal serpent which many levels gradationally descend from it, and who is it [this serpent], the mystery of the big serpent, and Moshe was afraid of it, he did not come close only to those rivers and those levels descending from it, however to approach it [itself] he was afraid and he did not come close since he saw that it is rooted in high sources; once Hashem saw that Moshe was afraid and other appointed emissaries Above could not come close to it, Hashem said behold I [come down] on you, pharaoh, king of Egypt the big serpent which crouches in his Niles, 19 and Hashem needed to wage war with it and no one else, as the verse says I am Hashem. Meaning, that due to the strength of the essence of the Evil Entity Pharaoh ( the big serpent ) in his house, in the king s palace (whose root is in high sources ), Moshe was afraid to approach it there. And therefore Hashem did not say to him Go to Pharaoh (that he should go by himself), rather Come to Pharaoh, [namely] that he should come together with Hashem and confront pharaoh, Hashem leads him in together with Himself to the innermost and essence of (the Evil Entity of) Pharaoh ( room within rooms, the innermost chambers 20 ), in order to completely conquer him ( to wage war against him ). According to this we must understand as to what is the explanation of Come to Pharaoh of holiness ( from him is revealed and burst forth all Lights ): how is it possible to say regarding Pharaoh of holiness (revelation of G-dliness) that Moshe was afraid, that Moshe should be afraid to go in there by himself, and that he should need that Hashem should tell him 18 34, Yechezkel 29, Comm. of Derech Emes. 6

7 Come to Pharaoh, and Himself lead him there ( Hashem lead him in )?! And we may say the explanation of this: Pharaoh of holiness is a most high revelation of G-dliness, both from the perspective of the revelation itself (1) a revelation of all the Lights, including the loftiest Lights and levels of G-dliness all Lights and all Lamps, including even [Revelations] from all that is concealed ; as well as in the manner of the revelation (2) in a manner of Ispariu (burst forth) from the term Paru a (without order [wild]), namely, above order and limitations. Moreover: the [phenomenon of] from him is revealed and burst forth all Lights specifically comes from His Blessed Essence [and in the words of the Zohar: The house of Pharaoh... the house [of the King which represents] that from Him burst forth and are revealed all Lights Hashem revealed all the Lights, which in a house (a dwelling place) the King is revealed in His entire Essence 21 ] since Light on its own is limited to its type and form of Revelation (Light), and every level and efflux of Light is drawn forth in an order befitting its form and type of revelation, and the Revelation (Light) on its own is a revelation in an orderly fashion; from this is understood, that in order for there to be the revelation of all lights and all that is concealed (the opposite of revelation), and also in a manner of Ispariu (above order [wild]), this must come from His Blessed Essence, Whom is the Source (so-to-say [21] ) of all the Lights [in the wording of the Zohar on our Parshah: the Essence of Pharaoh, which many Levels gradually descend from Him ], and together with this a Source which is completely above the concept of a source and the concept of Luminary and Light, and therefore from Him is manifested all Lights and all that is concealed and in a manner of Ispariu See Ohr Hatorah Balak, pg Hemshech 5666, end pg. 3. The [sources] cited in Sefer Hama amorim Melukat vol. 2 pg. 27 note 35. [21] [Since in truth, Hashem transcends being defined as a source for Revelation (as infra in the add.).] 22 And see Toras Chaim cited in note 16 (end 78a), that Pharaoh an idiom of Pri ah, revelation is the concept of revealing the innermost specifically, 7

8 And according to this it is understood why Moshe was afraid of him and didn t come close, since he saw how the Revelation of Pharaoh (of Holiness) is rooted in high Sources, and therefore he feared going into the house of Pharaoh, where there is the manifestation of the essence of Pharaoh of Holiness, since a limited creation, a soul in a body, cannot receive the tremendous Revelations of His Blessed Essence, from Him is revealed and burst forth all Lights ; how can a limited creation receive the Revelation of all the Lights, and what more a Revelation that is above limitations (Ispariu), which comes from the Essence [of Hashem]?! Those rivers and those levels descending from it, the Revelations of the order of the gradational descent [of the Revelations of Hashem], this a creation can receive, and therefore Moshe was not afraid to go to Pharaoh as he is on this level (in his house, and most certainly outside his house 23 ). However as Pharaoh an idiom of burst forth all Lights, finds himself in his house with his full strength the Revelations of His Blessed Essence from this he was afraid, since a soul in a body on its own cannot receive this! And we may say, that this is alluded to in the continuation of the Parshah: When Pharaoh said to Moshe leave my presence, guard yourself, don t see me anymore, for the day you will see my face you shall die, Moshe agreed to this saying indeed as you said, I shall not see your face again. 24 From this, it is understood that the words of Pharaoh have a place in Torah and Holiness, only as it is in Holiness it is completely good. And the idea behind this is: since the Revelation of Pharaoh of Holiness transcends all limitations ( bursting forth of all Lights ), therefore, indeed the day you will see my face you shall die. From the perspective of since the word Pri ah is not used only [in regard] to revealing something from its concealment etc. And according to this it is even more understood, that this [Revelation] is not in the power of the Light [Manifestations of Hashem] (whose concept is revelation [of what is meant to be revealed]), rather specifically in the power of the Essence [of Hashem]. 23 See the add. of Shabbos Parshas Bo 5751, Chapter Our Parshah 10,

9 the level of Moshe (on his own) 25 a creation remaining a soul in a body cannot take in the Revelation of seeing Panecha [lit. your face] of Pharaoh, [namely] to see the Pnimiyus ([innermost an idiom of] Panecha ) of the bursting forth of all the Lights, a Revelation which transcends all limitations; the Revelation of seeing Panecha is specifically as the soul is above the limitations of a physical limited body For this there had to be a special command and a special empowerment from Hashem to Moshe And Hashem said to Moshe, Come to Pharaoh, Hashem brought him into room within rooms : His Blessed Essence Who transcends (the entire concept of) unlimited and limitation leads Moshe into Pharaoh, [accomplishing] that also as a soul in a limited body, Moshe has the ability to take in the Revelation of the bursting forth of all Lights from His Blessed Essence! And the explanation of this: Pharaoh an idiom of Ispariu [bursting forth] and revelation of all Lights can be explained in two ways: (1) the Revelation of all Lights (Kol Nihorin) and in a manner of bursting forth, above order and gradation. Which this shows that the Revelation comes from His Blessed Essence whom transcends the concept of Light, and has no relation to Light in its limited form, since the aspect of Light, from its own perspective (even as it is [on a level in which it is] similar to the Illuminator [Hashem]) is not in a manner of bursting forth (as supra [Chapter 3]). (2) All the Lights, the concept and form of Light itself is in a manner of bursting forth a Revelation which is above limits and form. Meaning, that also 25 And therefore Moshe agreed to the words of Pharaoh indeed as you said, I shall not see your face again, since from his viewpoint from the perspective of the level of Moshe it is not possible that a created person, a soul in a body, take in the Revelation of Pharaoh of holiness. However truthfully it is in the power of the Essence [of Hashem] ( come to Pharaoh ) [to accomplish this impossible phenomenon], as infra in the address. 26 And similar to what is written you cannot see My face, for no person can see Me and [remain] alive (Sisa 33, 20). 9

10 the form and limitation of All the Lights [itself] is in a manner of above limits, namely bursting forth. 27 And the uniting of opposites (of all the Lights and bursting forth ) comes specifically from the Essence [of Hashem]: it is known 28 that the Light (before it was revealed) is included in the Essence of the Luminary, literally, only at that state it is not the concept of Light; there it is [a facet of] the capability of the Essence [of Hashem (it is the capability of Hashem to shine)] (and is primordial like His Blessed Primacy 29 ), Whom includes everything and is All-Capable and from Him all Lights burst forth. And therefore also when the Light is drawn forth and revealed (in the form of Light), which has relation to some sort of form and limitation (and on its own it is not in a manner of Ispar iu ), there is drawn into it from the Essence [of Hashem] the ultimate perfection of all Lights, and furthermore that the limitation of all the Lights itself is in a manner of above limits See Toras Chaim ibid (end of 77d, ff.) [where there is] two explanations of Pharaoh an idiom of Pri ah, revelation: [1] revelation of the External Aspect [which is a semi-limited Revelation], [2] revelation of the Innermost Aspect (which this is the true concept of Pri ah, as aforementioned in note 22). And there [it says] (in continuation to the second explanation of Ispra iu ): the main objective [of the creation of the world which is] expressed in the Gradational Descent of the Worlds, is that the Innermost Aspect shall be manifested in the External-most Aspect of the Vessel, specifically; as such, that the Vessel [limitation] shall not conceal [limit] the Light [beyond-limits] at all, as transpired at the giving of the Torah and as it will be in the Time to Come [G-dly Revelations referred to as Light (in general) are contained in Vessels, which limit the intensity of the Light and give it a specific color (characteristic).] 28 Hemshech 5666, pg. 182 ff. 29 Ibid, pg [Indeed, this phenomenon (that limitation Light itself is unlimited) is only, a result of the All-Capable aspect of Hashem.] However [it would not be possible for this to be a result] of His Blessed Essence, transcending and being above relation to the whole concept of Illuminator and Light [and therefore having the capability to emanate an unlimited Revelation], since [from the perspective of this aspect of Hashem] Light [i.e. a limited Revelation] has no relation to His Blessed Essence, and its [the Light s] revelation is not in a manner of Ispar iu which is above limits, which is only in the capability of the Essence [of Hashem, and the Light has no relation to Him]. 10

11 And from this gradationally descends [onto an] even lower [level,] the ability to unite the opposites of unlimited and limitation (within Light itself), and even lower the uniting of Light and [its] Vessel, 31 until the uniting of Soul and body, that also a soul in a limited body has the ability to take in the unlimited Light including the Revelation of Pharaoh, the bursting forth of all the Lights from His Blessed Essence, moreover that a soul in a body should have the ability to go into there ( Come to Pharaoh ), room within rooms, into his truly innermost [aspect] The explanation as for why Hashem brought about the innovation of Come to Pharaoh, that Moshe as a soul in a body should be able to take in the Revelation of the bursting forth of all the Lights we will understand through bringing to light the content of the redemption from Egypt, in general (which Come to Pharaoh is the introduction and begging of this, as mentioned above): The intention of the redemption from Egypt is the giving of the Torah, as Hashem tells Moshe at the beginning of his mission [to take the Jews out of Egypt]: When you will take the nation out from Egypt they shall serve Hashem on this mountain. 33 The innovation of the giving of the Torah is giving the Torah and the Commandments below to the Jewish people [as] souls in bodies, so that we can fulfill the purpose of the creation of the whole world: Hashem desired to have a dwelling place for Himself, Blessed Be He, in the lowest realms, 34 that in the limitation and concealment of a soul in a body in the lowest realms, there should be the Revelation of the Essence [of Hashem], [As was just explained in the address, there are two ways to understand Ispari u: 1) A Revelation from Hashem Himself, which is therefore above limits, 2) a Revelation as such, that the limitation itself is unlimited. In this note the Rebbe King Moshiach Shlita explains why #2 is only possible as a result of the Source of the Light (His Blessed Essence) being revealed in the Light giving it the ability to have the unification of opposites. ] 31 See supra note See Ohr Hatorah Va eira pg. 196 (in explaining [the concept of] come to Pharaoh of the Opposite Side [of Holiness, i.e. in the negative sense]). 33 Shemos 3, See Tanchumah Naso, 16. Ibid Bechukosai, 3. Bamidbar Rabbah Chapter 13, 6. Tanya beg. Chapter

12 (so-to-say) similar to how a person is revealed with his full essence in his own house 21 (and most certainly so regarding Hashem, the creator and conductor of the world), as will be fulfilled in the most open manifestation in the true and complete Redemption (and a foretaste of this was at the giving of the Torah ), as is stated 35 and your Master shall not be concealed anymore, 36 He will be revealed in his dwelling place without any clothes, not even the loftiest clothes (Knaf HaElyon). As known 37 that before the giving of the Torah, there was the decree between the Upper Realms and the Lower Realms, that the Upper Realms shall not descend below and the Lower Realms shall not ascend Above, and at the giving of the Torah there was the nullification of this decree, [namely] the power for drawing into the Lower Realms the revelation of the Upper Realms, including the highest levels of G-dliness, including from the Essence [of Hashem], as such that the physical body in this physical world shall become a holy entity, including a dwelling place for Him, Blessed Be He that in the whole world it is clearly manifested how the Jewish people and the Holy One, Blessed Be He, are completely one [entity]. 38 From this is understood, that in the Egyptian exile and exodus from Egypt which are a preparation for the revelation of the Essence [of Hashem] below at the the giving of the Torah is emphasized the introduction to the nullification of the decree, [namely,] the transition from a state of separation between the Upper Realms and the Lower Realms to a state of unity between them, as a preparation for the complete unity between them at the actual the giving of the Torah. And we may say that a fundamental step in this [introduction] was accomplished through the command of Hashem to Moshe Come to Pharaoh, as we shall explain. 35 Yeshayah 30, Tanya ibid (46a). 37 See Tanchumah Va eira, 15. Shemos Rabbah 12:3. And more. 38 See Zohar III, 73a. 12

13 6. And by way of preface, that we find [something] similar to this [i.e. the phenomenon of Come to Pharaoh ] at the beginning of the mission of Moshe to take the Jews out of Egypt: In explaining the objection of Moshe to [the request of] Hashem [that he be the redeemer of the Jewish people, namely,] I 39 am not a man of words for I am hard of speech and hard of verbalization, and therefore please 40 send one who is appropriate to be sent 41 it is explained in many places, 42 that in the Egyptian exile the speech (of Moshe) was in exile, 43 and therefore Moshe reasoned that through him there cannot be the redemption [of the Jewish people] in this physical world [as we shall explain]. 44 And [in view of] the spiritual source of matters [indeed this] is because of the lofty level of Moshe, who from the perspective of himself on his own, is on a level which transcends manifestation in speech [i.e. his level is so great (and secret) that it cannot be expressed in mere words], [and] transcends even the revelation below of the Written Torah and the Oral Torah [ hard of speech in the Oral Torah and hard of verbalization in the Written Torah 45 ], Moshe 46 was hard of speech because his source was from [the spiritual world of] Tohu in which the Lights were immense and couldn t clothe themselves in Vessels, [46] and this is 39 Shemos 4, Ibid, One who is appropriate to be sent (Targum Unkeles on the verse), Send a person who is a good speaker so that he will befit such an honorable mission (Ramban ibid). 42 Zohar II, 25b. s.v. Vayomer Me Sam Peh, [appearing] in Ohr Hatorah Shemos, pg. 75. [The Discourse] with this beg. [from the year] 5627 (pg. 75 ff.) (end pg. 76 ff.). 43 Wording of the Zohar ibid. 44 And see s.v. Vayomer Mee Som Peh, 5678 (pg. 138), [where it says] that Moshe s not-understanding [of how he could be the redeemer] was how can there be a revelation of the Infinite Light in the Lowest Realms, and he also saw the strong Negative Aspect of Egypt which is exceedingly hindering [the coming of the Redemption (Revelation of G-dliness)] See also the [Discourse] with this beg. from the year 5634 (pg. 120). [As well as, of] Zohar beg. 28a. And see the sources cited in note Regarding the following see Torah Ohr Va era, s.v. Vayomer Mee Som Peh (51d ff.). Toras Chaim ibid (59a ff.). [46] [See translator s note at the end of note 27] 13

14 the concept of hard of speech that he couldn t bring the Light of his Intellect into the Vessels of the mouth, 47 and therefore he said please send [the] one who is appropriate to be sent (our Righteous Moshiach), namely, one who is from the world of Tikkun, 47 where the Vessels are immense [so that they] may contain the Lights. And to this Hashem answered Who has given man a mouth is it then not I Hashem and I shall be with your mouth and I shall guide you [in] what you shall speak 48 : from the perspective of His Blessed Essence Whom is All-Capable (and is the source of the Vessels of the mouth of the world of Tikkun and of the immense Lights of Tohu), He can accomplish that even in the Egyptian exile, and even for Moshe (whom on his own, transcends revelation in vessels), there should be the manifestation in speech through the mouth, and I shall be with your mouth, meaning, that although due your source from Tohu you do not have this type of Vessels however I Hashem Who made the vessels of Tikkun and the world of Tohu, I can switch them, to combine the levels of Tohu and Tikkun as one, namely, the advantages of both of them, that there should be the immense Lights as in [the world of] Tohu as well as the advantage of Tikkun that there are very immense Vessels. 49 Only then in Egypt the [phenomenon of] I shall be with your mouth was a manifestation in a supernatural way that when Moshe spoke with Pharaoh his words will be correct [clearly spoken] 50 [and in addition there was also [the phenomenon of] Aharon your brother shall be your spokesperson, 51 and you shall speak to him and you shall place 47 Wording of Torah Ohr ibid, [column] b. 48 Shemos 4, Torah Ohr ibid, end 52b-c. And see Toras Chaim ibid, at the end (68a): Is it then, not I for [Hashem is] All-Capable [and can] make Tohu into Tikkun and Tikkun into Tohu [and] He can also accomplish the transformation of the Light into a Vessel and a Vessel into Light and Existence can become Naught and Naught can become Existence 50 Shemos Rabbah 3:15. Brought in Ohr Hatorah cited in note Va era 7, 1. 14

15 the words in his mouth 52, he shall be a mouth for you 53 in order that it should be in reveled in speech in a complete fashion, also in a natural manner]. However then he was not healed, 54 which therefore Moshe afterwards said, I have a speech impediment. 55 And this [i.e. Moshe being able to speak due to a miracle] came about through the revelation [in Egypt] of [the level of] Anochi ([I] will be with your mouth) of the giving of the Torah (the beginning of the Ten Commandments 56 ), which therefore it [the revelation of Anochi ] has the ability to accomplish the exodus from Egypt ( even though the speech is in a state of exile ), only in order for there to be the complete revelation of speech in the world in general, [first] there must be the shattering of the Evil Entity of Egypt through [the phenomenon of] I will be with your mouth, 57 and this brings afterwards the [complete] revelation of speech at the giving of the Torah, Anochi [I am] Hashem your G-d, 56 which then 58 Moshe was completely healed With this, we will also understand the idea of Come to Pharaoh in the Holy sense since Moshe was afraid of him : Moshe, from the perspective of his level (on his own) hard of speech and hard of verbalization (due to the numerous immense revelations which transcend vessels) was afraid [thinking] how can the Vessels receive the immense Lights of the bursting forth of all Lights ; and this is the content of the innovation of Hashem saying to him, Come to Pharaoh, Hashem brought him into room within rooms : with this Hashem gave him the power the power of the Essence [of Hashem] that the Vessels of a soul in a body should have the ability to receive in an internal fashion all 52 Shemos ibid, Ibid Devorim Rabbah beg. Chapter 1. Zohar II ibid. Ramban Shemos 4, 10. And see also Shemos Rabbah ibid. 55 Va era 6, Yisro 20, 2. Va eschanon 5, End s.v. Vayomer Mee Som Peh 5658 (pg. 87). 58 Devorim Rabbah and [the references] cited in note

16 these lofty Revelations from His Blessed Essence, From Him burst forth and are revealed all the Lights. 59 And the reason for this is, since this is the purpose and perfection of the entire Order of Gradational Descent [of the Worlds], of all Lights, including from the level of Pharaoh, bursting forth of all Lights for Hashem desired to have a dwelling place for Himself, Blessed Be He, in the lowest realms, that in the limitation and of a soul in a body in the lowest realms, there should be the Revelation of the Essence [of Hashem]. And therefore there was [the phenomenon of] And Hashem said to Moshe Come to Pharaoh, that as a soul in a body he goes into Pharaoh of Holiness and receives the loftiest Revelations of His Blessed Essence, which From Him burst forth and are revealed all the Lights. 8. According to this we will also understand why Come to pharaoh is an introduction and beginning of the redemption, [In addition to the simple meaning, that through Come to Pharaoh in the negative sense there is the nullification and braking of Negative Entity of Pharaoh as he is in full strength in the palace of the king, 60 which this is the beginning of the redemption there is [also] an essential matter in this]: The perfection of the redemption from Egypt is bringing [the Jewish people to] the giving of the Torah (to carry out the intention of a dwelling place in the lowest realms ) the Revelation of the Essence [of Hashem] ( Anochi [I] ) in this physical world to Jews [as] souls in bodies, a healthy soul in a והקל] 59 And we may say, that this is the explanation of and the voice (V hakol)] was heard [in] the house of Pharaoh, as the Zohar explains there (in continuation to the [explanation] that the house of Pharaoh is the house from which is revealed and burst forth all Lights ), and for this reason Hashem revealed all the Lights and all the Lamps in order to illuminate that voice which is called Kol [spelled] without a Vav that the revelation of Pharaoh (whose concept is voice and speech See Ohr Hatorah Vayeshev (vol. 6) 1094b) shines also into the level of Moshe who is hard of speech and hard of verbalization ( Kol [spelled] without a Vav ), making it Kol (with a Vav), [namely] that the Light is revealed in the vessels of the mouth. 60 See at length s.v. Bo 5675 (Hemshech Te erav vol. 2 pg. 841) (pg. 127). See the add. of Shabbos Parshas Bo,

17 healthy body [as known 61 that at the giving of the Torah all Jews were healed (including Moshe, as mentioned above). And we may say that this is also alluded to in what Hashem tells the Jews before the giving of the Torah and you shall be a for me a kingdom of Kohanim (Priests) and a holy nation, 62 that also as they are a nation in this physical world, they are holy, to the extent of being on the level of a kingdom of Kohanim High Priests, 63 which a High Priest must be complete both from the perspective of his body as well as from the perspective of his wealth, 64 and even his [special] clothes [are] for honor 65 and beauty 66 ], [as such,] that as the Jews are souls in bodies they are are completely one with Hashem. And similarly is also drawn into the world the unification of the Upper Realms and the Lower Realms which was accomplished at the giving of the Torah, including the revelation of the Essence [of Hashem] in the Lowest Realms. And since this is a great innovation (that a creation, a soul in a limited body shall become one with the unlimited, including with the Essence [of Hashem]), as Moshe was puzzled by this and was afraid of him therefore as a preparation and introduction for this there was [the phenomenon of] And Hashem said to Moshe, Come to Pharaoh, that being a soul in a body (Moshe), as he is in a state of limitations and in a situation where there could be a 61 Tanchuma Yisro, 8. Bamidbar Rabbah, beg. Chapter 7. And see also Mechilta (brought in Rashi s comm.) on the verse, Yisro 20, 15. e.p. 62 Yisro 19, Ba al Haturim a.l. And see Agadas Bereishis Chapter 79 [80]. 64 See Yoma 18a. ref. a.l. Rambam Hilchos Klei Hamikdash beg. Chapter Tetzaveh 28, And we may say, that in the level of the Sephiros [Emanation s, or Attribute s of Hashem], Kavod (honor) and Tiferes (beauty) ([Kavod the Attribute of] Malchus (Kingship) and [the Attribute of] Tiferes, which include all the Sephiros) are similar to [the aspects of] boundlessness and limitation, as known that Tiferes ([representing] Z a [Hashem s emotional Attributes]) is the end of the Infinite Light, and Malchus (Whose feet descend [to the Lower Realms]) is the source for the Worlds of Bri ah, Yetzirah, Asiyah [the lower (limited) Worlds] (Torah Ohr Terumah 81a). And the priestly garments which are for Kavod and for Tiferes have the unification of both [aspects] as one. 17

18 danger (because of Pharaoh in the negative sense), he goes into Pharaoh of Holiness in an innermost fashion and receives and takes in these loftiest Revelations from His Blessed Essence, From Him burst forth and are revealed all the Lights 67. And through it being so with Moshe, from this is drawn forth the power to all Jews, that they should have the ability to receive the Revelation of the giving of the Torah, when the unification of limited and unlimited was accomplished, [namely, the] bursting forth of all the Lights of a lamp is a Mitzvah (Commandment) and Torah is Light, 68 that all the Lights (limitation) are in a manner of bursting forth (unlimited), As known that Torah and Mitzvos (Commandments) on their own are in essence above limitation (the Wisdom and Will of Hashem 69 ). And the innovation of this is that (not only as they are in essence, rather) also as they descend below (at the giving of the Torah ) in limitation, and their fulfillment and perfection is specifically dependent on limitation indeed, their limitation itself is above limitation: in regard to Torah both the Written Torah which has a limitation: a specific number of letters, etc., as well as the Oral Torah which must be studied specifically with the limited intellect and understanding of the person (which specifically then one can make the blessing of the Torah), 70 and most certainly in 67 And we may say that from this was drawn the power also for come to pharaoh in the simple sense, in order to nullify and brake his Negative Aspect, since the strength that the Negative Aspect has comes from Hashem, which therefore it says (in continuation to come to pharaoh ) For I [Hashem] have hardened his [pharaoh s] heart (and therefore Moshe was afraid of him), and the intention behind this [i.e. Hashem making the Negative Aspect strong] is in order to nullify the Negative Aspect and [thereby] attain the advantage of light [from darkness] (end s.v. Bo 5675), and therefore through come to Pharaoh [in the good sense, namely] its Holy source the Revelation of all Lights from His Blessed Essence, is also accomplished the power for come to pharaoh (together with Hashem) to fight him ( to wage war against him ) and to nullify him completely, which this is only in the power of Hashem Who is All-Capable (Ohr Hatorah Va eira pg s.v. Re ei Nesaticha 5631, 5677 (pg. 134), And see Likkutei Sichos vol. 16 pg. 74 ff.). 68 Mishlei 6, Tanya Chapter 4 ff. 70 Hilchos Talmud Torah by the Alter Rebbe end Chapter 2. ref. a.l. [70] [Ways of performing the Mitzvah in a more scrupulous manner.] 18

19 regard to Mitzvos, which every Mitzvah has a limitation (the numerous detailed laws (and Hiddurim [70] ) of every Mitzvah according to its nature) indeed, the limitation itself of all the Lights ( a lamp is a Mitzvah and Torah is Light ) [is] in a manner of bursting forth, above limitation [similar to [the phenomenon of] and the number will be that it cannot be measured or counted due to its abundance, 71 and similar to [the phenomenon of] the space of the Ark is not included in the measurement [does not take up space] 72 ]. And from this [being so with the Commandments] it [i.e. the unification of limited and unlimited] is expressed also in the Service of a Jew, the recipient of the Torah and Mitzvos, that also as he exists as a soul in a body in this physical world, with all the limitations that are related to this, he must be in a state of above limitations, not only from the perspective of the part of his soul [about which it says] the soul You have placed in me is pure 73 and is above the limitations of the body, rather even as he is in a state of true limitation in this physical world ([namely] in his physical body), where he needs [the phenomenon of] and You guard it [the soul] within me 73 [denoting that it is found in a world where there is negativity] there can and must be by him [the phenomenon of] Come to Pharaoh, From Him burst forth all the Lights, that he receives all the lights, and furthermore that his limitation itself is in a manner of bursting forth, above limitation. And the reason for this is, because the Jewish people and the Holy One, Blessed Be He, are completely one not only from the perspective of one s soul Above (or a part of his Soul), rather his whole being as a soul in a body together is completely one with Hashem, so-to-say, for when you grasp a part of the Essence you grasp the whole thing Hoshe a 2, Yoma 21a. ref. a.l. 73 Wording of the Morning Blessings. 74 Kesser Shem Tov, in the supplements, clause 116. ref. a.l. 19

20 As understood also from the Ruling (and like the opinion of the Ramban 75 ) that the ultimate perfection of the reward [for our Service leading up to the Redemption] and (automatically) the perfection of everything is specifically [given] to souls in bodies in [the Era of] the Resurrection (and not to souls without bodies, like the opinion of the Rambam 76 ). And on the contrary in the Time to Come the soul receives nourishment from the body According to the above explained we will also understand what Moshe said to Pharaoh in the continuation of the Parshah 78 you will also place in our hands animal-sacrifices and [animals for] burnt-offerings and we shall make them for Hashem our G-d, and afterwards what Hashem told Moshe please speak before the nation that a man shall borrow from his friend and a woman from her friend silver and gold items, and Hashem granted the nation grace in the eyes of the Egyptians also the Man, Moshe was very great in the land of Egypt in the eyes of the servants of Pharaoh and in the eyes of the nation, 79 and afterwards the Torah repeats this when the Jews actually fulfilled this: and the Jewish people did as Moshe said and they borrowed from the Egyptians and Hashem granted the nation grace in the eyes of the Egyptians and they lent them [their gold etc.] and they emptied Egypt [from their riches] 80 [in addition to the first time that this is mentioned in Parshas Shemos. 81 It comes out that the Torah repeats this three times!], For seemingly it is not understood: why is important for the redemption from Egypt that you will also place in our hands and that the [phenomenon of] and they emptied Egypt [from their riches] be specifically in a manner of and they lent them, and 75 Sha ar Hagemul, at the end. And see the [sources] cited in Sefer Hama amorim Melukat, vol. 5 pg. 165, note Hilchos Teshuvah 8:1-2. Perush Hamishnayos Perek Chelek, s.v. V atah Achel. 77 Hemshech Vekachah 5637 Chapter 88 ff. Sefer Hama amorim 5698 pg And see also Sefer Hasichos Toras Shalom, end pg. 127 ff. Sefer Hama amorim Kuntresim vol. 2, 413b. e.p , , , ,

21 furthermore specifically with finding favor [in their eyes], to the extent that Hashem Himself guaranteed that it will be in such a manner ( and Hashem granted the nation grace in the eyes of the Egyptians )? When the Jews are holding by going out of Egypt, after hundreds of years of slavery, there should have been effort in looking for ways to run away from there as fast as possible, and not delay because of finding favor in the eyes of the Egyptians?! Even if there had to be the [phenomenon of] and they emptied (in order to fulfill the promise of Hashem to Avraham 82 and afterwards they will leave with great riches ), why did this have to be specifically in a manner of borrowing [they could have taken the items during the plague of darkness, or the like] and specifically with finding favor in their eyes 83? And we may say the explanation of this: since the intention of the Egyptian Exodus was in order to accomplish a dwelling in the lowest realms, [indeed,] the perfection of this is (not in a manner of breaking, rather) specifically when the physicality of the world itself, including the opponent himself (the Egyptians), willingly agrees 84 to help out (as much as possible) in the exodus. [True, that in a case in which no other way helps other than nullifying and breaking the opponent as it was through the Egyptian plagues that is how it must be, due to no choice, so-tosay; however after this, where ever it is only possible, we put effort that it should be specifically in a pleasant manner etc.]. Which this acts as a preparation for the complete phenomenon of a dwelling place for Himself, Blessed Be He, in the lowest realms in the true and complete Redemption, when even the 82 Lech Lecha 15, And see Nachalas Ya akov on our Parshah (10, 22), [where he explains] that the finding of favor in the eyes of the Egyptians came as a result of the fact that the Egyptians saw that the Jewish people did not take the goods on their own [without permission] during the plague of darkness. 84 And the commentaries have already discussed what type of giving this was [was it is a present from the Egyptians to the Jews or payment for their work, etc.] see Likkutei Sichos vol. 21 pg. 12 ff. vol. 24 pg. 87 ff. ref. a.l. 21

22 snake the big serpent (Pharaoh) will be a great servant 85 for Holiness In the Exodus from Egypt there was not however, the refinement [of the physical world] in a complete sense, as understood from the fact that it was necessary [for them to run away, as it says] that the nation ran away, 87 with haste you left the land of Egypt, 88 since the negativity was still strong etc. 89 (as also understood from the fact that afterwards and (Egypt) ran after the Jewish people, 90 and the Exodus from Egypt was not completed until and 91 the Jewish people saw Egypt, dead on the seashore 92 ). The complete refinement of the world will only be at the end of this final exile, in the true and complete Redemption, as the days you left Egypt, so shall I show them wonders, which therefore the leaving of this exile in the Redemption will be in a manner that not in a rush shall they leave and as escapees they shall not go, 93 since I shall remove the spirit of impurity from the earth, and therefore we will leave exile (with alacrity, however) with peace of the soul as well as tranquility of the body, with ultimate perfection and health souls in bodies, and at once we enter (without any interruption) into the eternal life in the true and complete Redemption (the ultimate perfection of the reward, as mentioned above). 11. The above explained is also related to the 10 th of Shevat, the Yom Hahilula (Yahrtzeit) of my revered father-in-law the Rebbe 85 See Sanhedrin 59b. 86 And a foretaste of this happened through the [miracle of the] transformation of the serpent into the staff [of Aharon], similar [to what it says] then I shall transform the nations to have a clear tongue [to all call out in the name of Hashem] (Tzefanya 3, 9. Ohr Hatorah Va eira, pg. 195). 87 Beshalach 14, Parshas Re ei 16, See Tanya Chapter 31 (40b). 90 Beshalach 14, Ibid, Since until then the fear of Egypt was upon them (since he [pharaoh] sent army sergeants with them [the Jewish people when they left Egypt to see if they will return] Rashi s comm. on Beshalach 14, 5, from Mechilta on the verse). See also Sefer Hama amorim Melukat vol. 4 pg. 226 note Yeshaya 52,

23 leader of our generation [Rabbi Yosef Yiztchak], which is blessed 94 (this year) from Shabbos the Parshah of Bo [Come] to Pharaoh [and his passing (in the year 5710 [1950]) was on Shabbos Parshas Bo itself]: It is known that on the day a Tzaddik (Righteous person) passes away his soul ascends Above, together with all his actions, Torah and Service which he accomplished throughout his life, 95 and this is revealed and shines in a manner of revelation from Above to below and works 96 salvations in the midst of the earth. 97 And on the Yahrtzeit every year the Soul of the Tzaddik appreciates an additional, immeasurably greater elevation (which this is the reason for saying Kaddish on the day of the Yahrtzeit every year 98 ), and an elevation one 99 ascent after another. 100 And in the wording of today s Parshah: on the day, the 10 th of Shevat, there transpires for the Baal Hahilula [the Rebbe, Rabbi Yosef Yiztchak] the Moses of our generation (as known 101 that there is an extension of Moshe in every generation 102 ) [the phenomenon of] Come to Pharaoh, that Hashem bring him in room within room ( one ascent after another ) to Pharaoh of Holiness, From Him burst forth and are revealed all the Lights. And every year and likewise this year this appreciates an additional, higher elevation, including [an] immeasurably greater [one]. And the revelation of Come to Pharaoh for the leader of the generation which the leader is everything 103 is drawn down and 94 See Zohar II, 63b. 88a. [Every week, Shabbos blesses the following week.] 95 Tanya Iggeress Hakodesh sect. 37 (147a-b). 96 Tehillim 74, Iggeres Hakodesh sect. 28 (148a). 98 See Likkutei Sichos vol. 26 pg. 329 note Wording of the Iggeress Hakodesh in the Explanation to Sect. 27 (147a). 100 See Likkutei Sichos ibid pg. 329 ff. ref. a.l. 101 Zohar III, 273a. Tikkunei Zohar, Tikkun 69. And see Tanya Chapter 44 (63a). And more. 102 And in Bereishis Rabbah 56:7: and there is no generation that does not have in it [a person] like Moshe. 103 Rashi s comm., Chukas 21,

24 revealed below and works salvations in the midst of the earth, for all the people of the generation (and especially due to the spark of Moshe which is in every Jew/Jewess 104 ), souls in bodies specifically. And especially that this generation of ours as the Ba al Hahilula has said is the last generation of exile and the first generation of the Redemption, which this generation is a reincarnation of the generation that left Egypt, 105 indeed this strengthens the similarity of the Ba al Halilula (Moses of our generation) with Moses in his generation as the words of our sages 106 that Moshe is the first redeemer and is the last redeemer. And as spoken many time, that the leader of our generation has a special connection to the redemption of the Jewish people (of our generation and of all generations) in the true and complete Redemption, as alluded to in his name Yosef Yitzchak : Yosef, named so for in the Future, Hashem will once again [L hosif an idiom of Yosef] redeem the Jewish people as he redeemed them from Egypt, as the verse says 107 and it shall be on that day Hashem will once again stretch forth His arm 108, and Yitzchak named so [since Yitzchak s birth brought laughter (Yitzchak an idiom of Tzchok, meaning laughter )] whoever hears will laugh for me, 109 which the ultimate perfection of laughter and joy will be in the Redemption ( then our mouths will be filled with laughter and our tongues with song 110 ), as was seen clearly that the Service and conduct of the Ba al Hahilula stood out in the fact that it was specifically with joy. And this is even more amazing, taking into consideration that he was one who suffered physically, it shouldn t befall us, to the extent that this also affected his spiritual matters (as infra). 104 Tanya beg. Chapter Sha ar Hagilgulim, intro. 20. Likkutei Torah and Sefer Halikutim by the Arizal, Shemos 3, See Shemos Rabbah 2:4. Ibid, 6. Zohar I, 253a. Sha ar Hapesukim Parshas Vayechi. Torah Ohr Mishpatim, 75b. 107 Yeshayah 11, Shemos Rabbah 1: Vayera 21, Tehillim 126, 2. 24

25 From this is even more understood, how the bursting forth of all Lights for the Ba al Hahilula (and especially on the Yahrtzeit day), including his conduct with joy, is drawn to every Jew and all Jewish people of the generation, that as souls in bodies they shall have the capability to receive the great Lights. 12. Notwithstanding the fact that the Ba al Hahilula has the revelation of Come to Pharaoh it is [however] presently, in a manner that he is a soul above [i.e. not clothed in] a body. And in accordance with what was spoken above at length, it is understood that the ultimate perfection of this [phenomenon] is specifically when the bursting forth of all the Lights is revealed in a soul within a body, as it will be for the Ba al Hahilula literally immediately when those that dwell in the dust [will] arise and sing. 111 Moreover: even during his life in this world, the Ba al Hahilula suffered physical afflictions, which also affected his spiritual matters, including that in [his] last year s he had a similar state to that of Moses [namely,] hard of speech and hard of verbalization And this affected his manner of saying Chassidic Discourses, spreading Torah and Judaism as well as disseminating the wellsprings [of Chassidism] outwards To the extent that even his doctor (who was also a professor, a higher level than a regular doctor) once asked him with [the following] objection how is it possible that his afflictions specifically affect his power of speech, as such that he cannot fulfill his mission in this world as he would of wanted to?! He the Baal Hahilula is the one who is so intensely engaged in spreading Torah and Judaism as well as disseminating the wellsprings [of Chassidism] outwards. Hashem should have given him the full capability to carry this out at the highest degree, and therefore he should have had the capability to rule over his power of speech, which (primarily) through speech, Torah and Judaism is disseminated (through saying Chassidic Discourses, and giving instructions etc.). And on the contrary: since he is so engaged in this [G-dly] Service, he should of had (not only no restraints and 111 Yeshayah 26,